In the end of this week's parsha, the Torah tells us "Re'eh nasati lifonecha hayom es hachayim v'es hatov, v'es hamavas v'es hara." Several pesukim later, the Torah finishes off by saying:"ubacharta bachayim, l'maan tichyeh atah v'zarecha" - and you should choose life, so that you and your children will live. Why does the Torah say "atah v'zarecha" - you and your children? Wouldn't it have been enough merely to say what the benefit will be for the person himself who is mekayem the mitzvos?
R' Moshe Feinstein, zatza"l, says that the Torah is hinting to us how to ensure that we are able to successfully pass on our Jewish legacy to future generations. The Torah tells us "ubacharta bachayim" - that we should choose to do the mitzvos with life and joy, so that "l'maan tichyeh atah v'zarecha" - not only will you thrive from it, but your children will as well.
Indeed, R' Moshe points out, years ago there were many Yidden in America who were moser nefesh for Shabbos, looking for a new job every week because they would not work on Shabbos - and yet, many of their children ended up abandoning Yiddishkeit, rachmana litzlan. How could such a paradox come about? Says R' Moshe, because there was one saying that was very popular among them, which practically destroyed Yiddishkeit: "Es iz shver tzu zein ah Yid" - it is difficult to be a Jew. Even though those precious Yidden were willing to make great sacrifices for Hashem, many of them did not do so with joy, and they were therefore not able to pass on the same level of dedication to Yiddishkeit to their children.
That is why the Torah mentions "v'zarecha", to remind us what an important role the proper attitude plays in instilling the beauty of Yiddishkeit into our children. If we go about our mitzvah observance in a dry, unfeeling manner, then our children will pick up on those sentiments, and will not be enthusiastic about leading a Torah lifestyle. But if we do the mitzvos "bachayim", with life and with enthusiasm, then b'ezras Hashem we will be zoche to raise children who love Hashem and His Torah, and who will follow in our footsteps in serving Hashem.
Thursday, September 25, 2008
Thursday, September 18, 2008
Parshas Ki Savo
In this week's parsha, the Torah discusses the mitzvah of bikkurim, the bringing of the first-ripened fruits to the beis hamikdash. Bikkurim is such an important mitzvah, that the Sifri writes about it: "if you will fulfill what is written here (i.e. the mitzvah of bikkurim), you will inherit Eretz Yisroel". However, the Hafla'ah asks, the mitzvah of bikkurim can only be fulfilled AFTER Klal Yisroel
enters Eretz Yisroel. If so, how can inheriting Eretz Yisroel be in the merit of bikkurim? How can Klal Yisroel's entry into Eretz Yisroel be contingent upon a mitzvah that they can't even fulfill until after they enter the land?
Perhaps we can answer that the Sifri was not referring to the mitzvah of bikkurim itself, but rather the concept behind it. Let's analyze how bikkurim works: Hashem gives a person his land, and the opportunity to work the land, and rain to help his crops grow, and so on. And in return for that, as a small token of gratitude, the person brings the first fruits that grow as a gift for Hakadosh Baruch Hu, to show his thankfulness and appreciation for all the kindness that He has bestowed upon him. Thus we see that the essence of the mitzvah of bikkurim is showing appreciation to Hashem. That, says the Sifri, is what entitles a person to inherit Eretz Yisroel. If a person is always thanking Hashem and appreciating everything Hashem does for him, then he is indeed worthy of inheriting the Promised Land.
The lesson here is clear: we must always be thankful for everything Hashem does for us, even the little things that we would otherwise take for granted. If we are always cognizant of Hashem's goodness, then we will merit His continued blessing, and the long-awaited return of the Jewish people to Eretz Yisroel.
enters Eretz Yisroel. If so, how can inheriting Eretz Yisroel be in the merit of bikkurim? How can Klal Yisroel's entry into Eretz Yisroel be contingent upon a mitzvah that they can't even fulfill until after they enter the land?
Perhaps we can answer that the Sifri was not referring to the mitzvah of bikkurim itself, but rather the concept behind it. Let's analyze how bikkurim works: Hashem gives a person his land, and the opportunity to work the land, and rain to help his crops grow, and so on. And in return for that, as a small token of gratitude, the person brings the first fruits that grow as a gift for Hakadosh Baruch Hu, to show his thankfulness and appreciation for all the kindness that He has bestowed upon him. Thus we see that the essence of the mitzvah of bikkurim is showing appreciation to Hashem. That, says the Sifri, is what entitles a person to inherit Eretz Yisroel. If a person is always thanking Hashem and appreciating everything Hashem does for him, then he is indeed worthy of inheriting the Promised Land.
The lesson here is clear: we must always be thankful for everything Hashem does for us, even the little things that we would otherwise take for granted. If we are always cognizant of Hashem's goodness, then we will merit His continued blessing, and the long-awaited return of the Jewish people to Eretz Yisroel.
Thursday, September 11, 2008
Parshas Ki Seitzei
In this week's parsha, the Torah presents us with the legendary mitzvah of Mechi'as Amalek. The Torah says "Timcheh es zecher Amalek mitachas hashamayim", eradicate the memory of Amalek from under the Heavens. At first glance, though, this mitzvah would seem somewhat obsolete in today's day and age. Since we have no way of knowing who is part of Amalek today, how can we fulfil this mitzvah?
However, if we take a moment to study the essence of this mitzvah, we will see that it still applies today. The main weapon of Amalek was "asher karcha baderech" - that they "cooled us down on the way". Klal Yisroel was "on the way" to achieving greatness. They were burning with a fervor and desire to do the will of Hashem, and Amalek came and washed that all away. Therefore, the Torah said that in retribution for cooling down Klal Yisroel, Amalek must be eradicated.
And that is how we can fulfill that mitzvah today. Each and every one of us has lofty goals and aspirations. However, inside of us a small voice that tries to discourage us, that tells us we can't do it. No matter what mitzvah we attempt to do, this voice is always there, always trying to cool us down. That is the voice of Amalek. That is the power of Amalek, unfortunately alive and well within us.
Therefore, our mitzvah - even in today's day and age - is "Timcheh es zecher Amalek". Not the nation Amalek, since we cannot know who they are; rather, the Amalek within ourselves. We must seek out and destroy the yetzer hara within us which tries to discourage us from pursuing our goals and dreams.
However, if we take a moment to study the essence of this mitzvah, we will see that it still applies today. The main weapon of Amalek was "asher karcha baderech" - that they "cooled us down on the way". Klal Yisroel was "on the way" to achieving greatness. They were burning with a fervor and desire to do the will of Hashem, and Amalek came and washed that all away. Therefore, the Torah said that in retribution for cooling down Klal Yisroel, Amalek must be eradicated.
And that is how we can fulfill that mitzvah today. Each and every one of us has lofty goals and aspirations. However, inside of us a small voice that tries to discourage us, that tells us we can't do it. No matter what mitzvah we attempt to do, this voice is always there, always trying to cool us down. That is the voice of Amalek. That is the power of Amalek, unfortunately alive and well within us.
Therefore, our mitzvah - even in today's day and age - is "Timcheh es zecher Amalek". Not the nation Amalek, since we cannot know who they are; rather, the Amalek within ourselves. We must seek out and destroy the yetzer hara within us which tries to discourage us from pursuing our goals and dreams.
Thursday, September 4, 2008
Parshas Shoftim
In this week's parsha, the Torah tells us about egla arufa, the calf that must be slaughtered when a victim is found murdered outside a city, without any clue as to who the murderer is. The Torah says that when sacrificing the calf, the elders of the city say "yodeinu lo shafcha es hadam hazeh" - our hands have not spilled this blood. Rashi explains that they mean to say "we did not fail to feed him, and we did not fail to escort him on his way out of the city, and we are therefore not responsible for his death". Now, the part about not feeding him is understandable: if a person does not eat, he will eventually die of starvation. But the part about not being melaveh him seems a bit strange: why do the elders of the city have to declare that they were melaveh him? It seems to imply that if he were not escorted out of the city, they would be directly responsible for his death. Why? How could a mere lack of accompaniment be grounds to hold someone responsible for a murder clearly carried out by someone else?
The answer is that there is more to accompanying someone than meets the eye. When you accompany someone, you are not merely "walking him to the door"; rather, you are showing him that you care about him, that you are with him wherever he goes. However, when a person leaves a city without levoya, he feels abandoned and alone, disconnected from his social network. He can become depressed, thinking that people do not care about him. Such a person is much more likely to succumb to the dangers that lurk on the road, with fatal results. That is why the elders of the city have to declare that the victim was escorted out of their city - because if not, they could indeed have (however indirectly) brought about his demise.
There is an important lesson for us to learn here: the importance of being part of a tzibur, part of a group of friends, part of a social network. We are in a long and bitter galus, with many trials and tribulations, which we can only overcome as part of a group. If we try to make it alone, we are doomed to fail; but if we band together with our friends, we will be mechazeik one another, and we can succeed beyond our wildest expectations.
The answer is that there is more to accompanying someone than meets the eye. When you accompany someone, you are not merely "walking him to the door"; rather, you are showing him that you care about him, that you are with him wherever he goes. However, when a person leaves a city without levoya, he feels abandoned and alone, disconnected from his social network. He can become depressed, thinking that people do not care about him. Such a person is much more likely to succumb to the dangers that lurk on the road, with fatal results. That is why the elders of the city have to declare that the victim was escorted out of their city - because if not, they could indeed have (however indirectly) brought about his demise.
There is an important lesson for us to learn here: the importance of being part of a tzibur, part of a group of friends, part of a social network. We are in a long and bitter galus, with many trials and tribulations, which we can only overcome as part of a group. If we try to make it alone, we are doomed to fail; but if we band together with our friends, we will be mechazeik one another, and we can succeed beyond our wildest expectations.
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